ln Ladakh, north lndia, "klu" spirit cult is widely practiced; it is closely associated with specific afflictions and their corresponding treatment. By exploring its cosmology and rites l discuss how this cult is to be related to such  afflictions and prepares effective imagination for ordering its symbolic treatment.
 As early as 11th century the klu have first appeared as the creator of this world in Dunhuang texts,  and then took roots in depth into the level of folk cosmology in which klu was [or klu spirits were] worshipped as protectors of underground and water.  This line of folk imagination basically has survived up to now and they would be embodied as serpent, fish, lizard and even grain.  Depending on circumstances human activity may cause to bring about ritually polluted/dirty states that invites klu's affection.  Farther they tend to get irritated at interruption caused by humans who constructs, irrigates and cultivates in the vicinities of klu's territories.  When they get irritated they impose afflications on those who are responsible. The afflictionss include particularly skin diseases such as boil,  pimple and even stigmatic leprosy. In expressing these afflictions via folk imagination we may find metaphors of soil and skin lead to be  used. People perform rites regularly or occasionally to sooth the irritation of klu.  In contemporary Ladakh this cult may have even anothe reffect that makes people learn how to avoid environmental contamination.

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